Findlay proffers two broad metaphysical responses to the existence of the antinomies that are endemic to experience. The first, immanent response, is to hold with such philosophers as Fichte and Hegel that the difficulties and conundrums posed by our antinimous experiences and interpretations are goads towards the formation of common, aims, interests and meanings, and ultimately towards the forms of artistic, scientific and philosophical creativity that constitute historical, communal and cultural life (31, 100) On this view our varied ways of seeing and interpreting things do not ultimately reflect an underlying fixed nature, but rather permit and encourage the emergence of the inquiry, debate, cooperation, creativity and self-consciousness of the our rational, social selves. The problems of this world are neither open to simple solution nor are they hopelessly enigmatic. Though they may present themselves as conundrums for millennia, they are eventually accommodated by the human spirit, and remain enigmatic only and precisely to the degree as they force the fullest development of human values, imagination, science and philosophy (34). As Findlay puts it:
these oppositions and indifferences exist for the sake of the rational activities they render possible (101).
and
The untoward, the irrational, the merely personal, have the teleological role of providing the necessary incitement and raw material for the rational, common, self-conscious result, and so all phenomenal existence can be brought under the sway of values, and something like the dominion of Good taught in the Phaedo proven true (76).